Job 42:8 Komentář

Solomon says, "Better is the end of a thing than the beginning thereof," Ecc 7:8. It was so here in the story of Job; at the evening-time it was light. Three things we have met with in this book which, I confess , have troubled me very much; but we find all the three grievances redressed, thoroughly redressed, in this chapter, everything set to-rights. I. It has been a great trouble to us to see such a holy man as Job was so fretful, and peevish, and uneasy to himself, and especially to hear him quarrel with God and speak indecently to him; but, though he thus fall, he is not utterly cast down, for here he recovers his temper, comes to himself and to his right mind again by repentance, is sorry for what he has said amiss, unsays it, and humbles himself before God (Job 42:1-6). II. It has been likewise a great trouble to us to see Job and his friends so much at variance, not only differing in their opinions, but giving one another a great many hard words, and passing severe censures one upon another, though they were all very wise and good men; but here we have this grievance redressed likewise, the differences between them happily adjusted, the quarrel taken up, all the peevish reflections they had cast upon one another forgiven and forgotten, and all joining in sacrifices and prayers, mutually accepted of God (Job 42:7-9). III. It has troubled us to see a man of such eminent piety and usefulness as Job was so grievously afflicted, so pained, so sick, so poor, so reproached, so slighted, and made the very centre of all the calamities of human life; but here we have this grievance redressed too, Job healed of all his ailments, more honoured and beloved than ever, enriched with an estate double to what he had before, surrounded with all the comforts of life, and as great an instance of prosperity as ever he had been of affliction and patience (Job 42:10-17). All this is written for our learning, that we, under these and the like discouragements that we meet with, through patience and comfort of this scripture may have hope.

INTRODUCTION TO JOB 42 This chapter contains Job's answer to the last speech of the Lord's, in which he acknowledges his omnipotence, and his certain performance of his purposes and pleasure; owns his own folly and ignorance, and confesses his sins; for which he abhorred himself, and of which he repented, Job 42:1; it also gives an account of the Lord's decision of the controversy between Job and his friends, blaming them and commending him above them; and ordered them to take sacrifices and go to Job and offer them, who should pray for them and be accepted, which was done, Job 42:7; and it closes with a relation of the great prosperity Job was restored unto, in which he lived and died, Job 42:10.

So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, went,.... Having taken the above creatures for sacrifice, as directed, they went to Job with them; and did according as the Lord commanded them; offered them by Job for a burnt offering, and desired him to pray for them. This they did, both as to matter and manner, as the Lord ordered them; and they did it immediately, without consulting flesh and blood, the pride and other passions of their hearts; and they all united in it, and served the Lord with one consent, which showed them to be good men; the Lord also accepted Job; the sacrifice he offered; perhaps by sending fire from heaven, which consumed the burnt offering: or "the face of Job"; he heard his prayer for his friends, and granted his request for them: or "the person of Job", as Mr. Broughton renders it; Job in this was a type of Christ also, who is always heard in his intercession and mediation for his people. God has respect to his person, which always acceptable to him, and in whom he is well pleased; and he has respect to his offering and sacrifice, which is of a sweet smelling savour to him. And the persons of his people are accepted in him the Beloved, and all their services and sacrifices of prayer and praise, Mat 3:17. The Targum is, "they did as the Word of the Lord spake unto them, and the Word of the Lord accepted the face of Job.''

He would have not ordered that if there had been the law, but now he becomes priest, while they bring offerings. Job had made sacrifices for his children; now he makes them for his friends. See how the text shows that Job is devoid of resentment. God takes [Job’s friends] as witnesses of the virtue of the man, and equally he shows the gravity of their fault through the extraordinary importance of the offering. He would have not needed such great victims if the faults to be expiated had not been so serious. He also shows that the sacrifice was not sufficient, “for,” he says, “but for his sake,” I would have not healed you from your guilt. In this manner he shows that he has forgiven them as well. “I would have destroyed you,” he says, “for but for his sake,” “because you have not spoken the truth against my servant Job.” Notice that even though they could speak with zeal as much as they wanted, they were accused just the same of saying nothing true, or rather, they did not speak with the zeal that is fitting to God. In that case, they would have been forgiven. This is also the reason why Job attacked them. Through this we learn that the one who accuses the righteous will have to expiate a serious fault.

Take unto you seven bulls, and seven rams, and go to My servant Job, and offer up for yourselves a whole burnt offering. But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you. 11. Behold the just and merciful God neither passes over their faults without reproof, nor yet leaves their guilt without conversion. For since He is our inward Physician, He first made known the corruptions of our wound, and afterwards pointed out the remedies for obtaining health. But we have already often said, [Pref. chap. 6] that the friends of blessed Job represent heretics, who offend God, while they endeavour to defend Him; for they are in their words rebels against the truth, which they imagine they are serving by their false assertions. Because therefore Almighty God frequently incorporates them into the body of Holy Church, through the knowledge of the truth; their conversion also, which is often mercifully effected, is well designated by this pardon which the friends of Job obtain. 12. But it must be specially observed, that they are ordered to offer to the Lord the sacrifice of their conversion, not by themselves, but by Job. Heretics doubtless, when they come back from their error, cannot appease the wrath of God towards them by a sacrifice offered by themselves, unless they are converted to the Catholic Church, which blessed Job designates; that so they may obtain their salvation by her prayers whose faith they used to impugn with their false assertions. For He says; My servant Job will pray for you; his face I will accept, that folly be not imputed to you. As if He openly said to heretics. I accept not your sacrifices, I hear not the words of your petitions, except through the intercession of her, whose words of confession concerning Me I acknowledge true. And do ye indeed bring down bulls and rams to offer the sacrifices of your conversion, but ask of Me your salvation through the Catholic Church, which I love. For I wish to remit to her the sin which ye have committed against Me in her, in order that she may obtain your recovery, who used to suffer from your sickness. 13. For it is she alone through whom God willingly accepts a sacrifice, she alone who intercedes with confidence for those who are in error. Whence also the Lord commanded concerning the sacrifice of the lamb, saying; In one house it shall be eaten, neither shall ye carry forth of the flesh thereof out of the house. [Ex. 12, 46] For the lamb is eaten in one house, because the true Sacrifice of the Redeemer is immolated in the one Catholic Church. And the Divine law orders its flesh not to he carried forth abroad, because it forbids that which is holy to be given to dogs. [Matt. 7, 6] It is she alone in whom a good work is fruitfully carried on, whence they only who had laboured in the vineyard received the reward of a penny. [Matt. 20, 10] It is she alone who guards those who are placed within her by the strong bond of charity. Whence also the water of the deluge raised the ark indeed aloft, but destroyed all those whom it found out of the ark. It is she alone in whom we truly contemplate the heavenly mysteries. Whence also the Lord says to Moses; There is a place by Me, and thou shall stand upon a rock. [Exod. 33, 21] And a little after; I will take away Mine hand, and thou shall see My back parts. [ib. 23] For since the truth shines forth from the Church Catholic alone, the Lord says that there is a place by Him, from which He is to be seen. Moses is placed on a rock, to behold the form of God, because if any one maintains not the firmness of the Faith, he discerns not the Divine presence. Of which firmness the Lord says; Upon this rock I will build My Church. [Mat. 16, 18] What is then in this place the saying to the friends of Job, Go ye to Job, except, 'Ascend ye the rock?' What is, His face I will accept for you, that folly be not imputed to you, except that which is there said, Thou shalt see My back parts? that is, thou shalt understand the mysteries of that Incarnation which is hereafter to be. 14. But heretics, because they disdain to stand on the rock, behold not the back parts of God as He passes by; because, being situated without the Church, they discern not the mysteries of His Incarnation, as they really are. For, as we have said before, by 'bulls' is expressed the neck of pride; [Pref. chap. 8] but by 'rams,' the leadership which is exercised by heretics, when people are persuaded by them, as flocks that are led astray. For of proud heretics, who corrupt the minds of the weak by their evil persuasion, it is said; The congregation of the bulls amongst the kine of the people. [Ps. 68, 30] And because they lead like flocks the people that follow them, they are sometimes called 'rams.' For rams in truth lead the flock. Whence Jeremiah says by way of reproof; Thy princes are like rams. [Lam. 1, 6] Because then heretics, when they return to the Church, abandon the haughtiness of pride, and lead not the multitude of the people to destruction, like herds that follow them, the friends of blessed Job are ordered to offer bulls and rams. For to offer bulls and rams in sacrifice, is to sacrifice proud leadership with the humility of conversion, so that they, who before endeavoured to take the lead in teaching, may tame the neck of pride, and learn to follow by obedience. This their pride is also rightly expiated by seven sacrifices; because heretics, on returning to the Church, receive through the offering of humility the gifts of the Spirit of sevenfold grace, in order that they who had wasted away through their old habit of pride, may be formed afresh by the newness of grace. 15. But the number seven is among the wise of this world considered to be perfect on some special grounds of its own, because it is the sum of the first even, and the first uneven number. For the first uneven number is three, and the first even number is four. Of these two numbers that of seven is composed, which, by multiplying together these very parts rises up to the number twelve. For whether we multiply three by four, or four by three, we arrive at that number. But we, because we enjoy the preaching of truth by a gift from above, tread under foot and look down on these matters which are fixed on the loftiness of knowledge, doubtless retaining this with unshaken faith, that those, whom the Spirit of sevenfold grace has filled, it makes perfect; and imparts to them not merely the knowledge of the Trinity, but also the performance of the four virtues, that is, prudence, temperance, fortitude, and justice. And It is increased, in a manner, in its parts, within those also whom It enters, when both the performance of the four virtues is received through the knowledge of the Trinity, and by the performance of the four virtues we attain even to the manifest sight of the Trinity. And therefore among ourselves the number seven is perfect, but in a very different way; because it rises fully and with no deficiency to the number twelve, when it both perfects works by faith, and again faith by works [i. e. four by three and three by four]. The holy Apostles also, who were to be filled with the Spirit of sevenfold grace, were chosen twelve in number. For they were sent in the four quarters of the world to make known the Trinity, Which is God. They were therefore chosen in number twelve, that even by the nature of the number itself, the cause might be plain, why they preached the three highest, through the four lowest things. 16. Whether then from this, or perhaps from some other reason, in Holy Scripture, by the number seven is designated sometimes the secure rest of eternity, sometimes the whole of this present time, but sometimes the whole body of Holy Church. For by the number seven the perfection of eternity is suggested, when the seventh day is called sanctified for the rest of the Lord. [Gen. 2, 3] And no evening is said to belong to it, because the rest of eternal blessedness is confined by no limit. Hence also it is that, on the giving of the Law, the seventh day is ordered to be one of rest, in order that eternal rest may be designated by it. [Ex. 20, 8-11] Hence it is, that in the course of years, the number seven multiplied seven times, with a unit added, amounts to fifty, in order that the most holy rest of the Jubilee, signifying perpetual blessedness, might be observed. [Lev. 25, 10] Hence it is, that the Lord, rising again and frequently appearing, is said at His last feast to have eaten with seven disciples; [John 21, 2] because they who are now perfected in Him, are filled by Him with eternal refreshment. 17. Again by the number 'seven' is understood the whole of this temporal condition. For hence it is that the whole season of this present life is passed over in periods of seven days. Hence it is, that in type of Holy Church, which at all times traverses this world with her preaching, the Ark of the Lord, carried round for seven days with the sound of trumpets, overthrew the walls of Jericho. [Josh. 6, 12-20] Hence the Prophet says; Seven times a day have I praised Thee. [Ps. 119, 164] And as signifying that he had said this for the whole and entire season of his supplication, he says; His praise shall he ever in my mouth. [Ps. 34, 1] But that the whole of the present life is designated by the number 'seven' is shewn more plainly, when the number 'eight' is mentioned after it. For when another number besides follows after seven, it is set forth by this very addition, that this temporal state is brought to an end and closed by eternity. For hence it is that Solomon advises, saying; Give portions to seven, and also to eight. [Eccles. 11, 2] For by the number seven he expressed the present time, 'which is passed by periods of seven days. But by the number 'eight' he designated eternal life, which the Lord made known to us by His resurrection. For He rose in truth on the Lord's day, which, as following the seventh day, that is, the Sabbath, is found to he the eighth from the creation. But it is well said; Give portions to seven, and also to eight; for thou knowest not what evil shall be on the earth. As if it were plainly said; So dispense temporal goods, as not to forget to desire those that are eternal. For thou oughtest to provide for the future by well-doing, who knowest not what tribulation succeeds from the future judgment. Hence it is, that the Temple is ascended with fifteen steps, in order that it may be learned by its very ascent that by seven and eight our worldly doings may be carefully discharged, and an eternal dwelling may be providently sought for. Hence also it is that, by increasing a unit to ten, the Prophet uttered a hundred and fifty Psalms. For on account of this number 'seven' signifying temporal things, and the number 'eight' eternal things, the Holy Spirit was poured forth upon a hundred and twenty of the faithful, sitting in an upper room. For fifteen is made up of seven and eight, and if in counting from one to fifteen we mount up by adding the sums of the numbers together, we reach the number a hundred and twenty. By this effusion of the Holy Spirit they learned in truth both to pass through with endurance things temporal, and eagerly to seek after those that are eternal. 18. Again, by the number 'seven' is designated the whole body of Holy Church. Whence John in the Apocalypse writes to seven Churches: [Rev. 1, 20] but what else but the Church universal did he wish to be signified by them? And in order that this universal Church might be signified to be full of the Spirit of sevenfold grace, Elisha is described as having breathed seven times over the dead child. [2 Kings 4, 35] For the Lord, coming to a lifeless people, opens his mouth seven times, because He confers on it in His mercy the gifts of the Spirit of sevenfold grace. Because then the whole body of Holy Church is typified by the number 'seven,' let the friends of blessed Job come to him, and offer the whole burnt offering commanded by God. But let them guard with all watchfulness the mysteries of the number seven; in order, namely, that they who are living without may first unite themselves to the general body of Holy Church, and then at length seek pardon for the guilt of their former pride. Let them offer for their fault seven sacrifices, because they receive not the washing away of their guilt, unless by the Spirit of sevenfold grace they are united to that universal peace, from which they had been cut off. Let it be said then, Take unto you seven bulls, and seven rams, and go to My servant Job, and offer for yourselves a whole burnt offering. But My servant Job shall pray for you; his face I will accept, that folly be not imputed to you. As if it were plainly said to heretics on their return; Unite yourselves to the universal Church by the humility of penance, and obtain from Me through her prayers that pardon, of which of yourselves ye are not worthy: for when through her ye learn to be truly wise, ye are the first to blot out before Me the foolishness of your wisdom. For ye have not spoken before Me the thing which is right, like My servant Job. 19. The Lord used these words a little before, and yet He again repeats and adds the same words. What is this, except that, by again repeating, He confirms the sentence which He had already pronounced in judgment? And, in order that the righteousness of blessed Job and the unrighteousness of his friends might be the more manifestly displayed, the praise of the one and the reproof of the other is brought forward by a repetition of the words, so that by being repeated outwardly, it might appear how firmly fixed they are held within. For when the king of Egypt had known in two visions the fearful seasons of the coming famine under the figure of kine and of ears of corn, he heard by the voice of the holy interpreter; For that thou hast seen a second time a dream pertaining to the same thing, it is a token of the certainty. [Gen. 41, 32] From which it is plainly collected, that whatever is repeated in the word of God, is more strongly confirmed. But since we have heard what the Judge has decreed, let us hear also what they do who are convicted.

To expiate grave sins the ancients used to offer sacrifice, and so he says, "Therefore, take for yourselves seven bulls and seven rams," because they were elders of the people. Seven is the number of totality and so seven sacrifices can expiate for grave sins. But because those who lack faith ought to be reconciled to God through the faithful, he says, "Go to my servant Job," so that you may be reconciled to me by his mediation, "and offer holocausts for yourselves," so that you who have sinned may make satisfaction. But your satisfaction requires the patronage of a faithful man, and so he says, "Job, my servant, will pray for you," for he is worthy to be heard because of his faith, and so he says, "I will consider his face," by heeding his prayer, "so that your foolishness," your faithless teaching, "will not be imputed to you." He explains this saying, "For you have not spoken rightly in my presence like my servant Job."

Job humbles himself before God, Job 42:1-6. God accepts him; censures his three friends; and commands Job to offer sacrifices for then, that he might pardon and accept them, as they had not spoken what was right concerning their Maker, Job 42:7-9. The Lord turns Job's captivity; and his friends visit him, and bring him presents, Job 42:10, Job 42:11. Job's affluence becomes double to what it was before, Job 42:12. His family is also increased, Job 42:13-15. Having lived one hundred and forty years after his calamities, he dies, Job 42:16, Job 42:17.

Take - seven bullocks and seven rams - From this it appears that Job was considered a priest, not only in his own family but also for others. For his children he offered burnt-offerings, Job 1:5; and now he is to make the same kind of offerings, accompanied with intercession, in behalf of his three friends. This is a full proof of the innocence and integrity of Job: a more decided one could not be given, that the accusations of his friends, and their bitter speeches, were as untrue as they were malevolent. God thus clears his character, and confounds their devices.

JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14). thought--"purpose," as in Job 17:11; but it is usually applied to evil devices (Job 21:27; Psa 10:2): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good (Jam 1:13, Jam 1:17); but it is His prerogative to overrule evil to good.

seven--(See Introduction). The number offered by the Gentile prophet (Num 23:1). Job plainly lived before the legal priesthood, &c. The patriarchs acted as priests for their families; and sometimes as praying mediators (Gen 20:17), thus foreshadowing the true Mediator (Ti1 2:5), but sacrifice accompanies and is the groundwork on which the mediation rests. him--rather, "His person [face] only" (see on Job 22:30). The "person," must be first accepted, before God can accept his offering and work (Gen 4:4); that can be only through Jesus Christ. folly--impiety (Job 1:22; Job 2:10).

8 And now take unto you seven bullocks and seven rams, and go to My servant Job, and offer an offering for yourselves, and Job My servant shall pray for you; only his person will I accept, that I recompense not unto you your folly: for ye have not spoken what is correct in reference to Me, as My servant Job. Schlottm., like Ew., translates נכונה what is sincere, and understands it of Job's inward truthfulness, in opposition to the words of the friends contrary to their better knowledge and conscience. But nkwn has not this signification anywhere: it signifies either directum = rectum or erectum = stabile, but not sincerum. However, objective truth and subjective truthfulness are here certainly blended in the notion "correct." The "correct" in Job's speeches consists of his having denied that affliction is always a punishment of sin, and in his holding fast the consciousness of his innocence, without suffering himself to be persuaded of the opposite. That denial was correct; and this truthfulness was more precious to God than the untruthfulness of the friends, who were zealous for the honour of God. After Job has penitently acknowledged his error, God decides between him and the friends according to his previous supplicatory wish, Job 16:21. The heavenly Witness makes Himself heard on earth, and calls Job by the sweet name of עבדי. And the servant of Jehovah is not only favoured himself, but he also becomes the instrument of grace to sinners. As where his faith shone forth he became the prophet of his own and the friends' future, so now he is the priestly mediator between the friends and God. The friends against whom God is angry, but yet not as against רשׁעים, but only as against those who have erred, must bring an offering as their atonement, in connection with which Job shall enter in with a priestly intercession for them, and only him (כּי אם, non alium sed = non nisi), whom they regarded as one punished of God, will God accept (comp. Gen 19:21) - under what deep shame must it have opened their eyes! Here also, as in the introduction of the book, it is the עולה which effects the atonement. It is the oldest and, according to its meaning, the most comprehensive of all the blood-offerings. Bullocks and rams are also the animals for the whole burnt-offerings of the Mosaic ritual; the proper animal for the sin-offering, however, is the he-goat together with the she-goat, which do not occur here, because the age and scene are strange to the Israelitish branching off of the חטאת from the עולה. The double seven gives the mark of the profoundest solemnity to the offering that was to be offered. The three also obey the divine direction; for although they have erred, God's will is above everything in their estimation, and they cheerfully subordinate themselves as friends to the friend. (Note: Hence the Talmudic proverb (vid., Frst's Perlenschnre, S. 80): או איתותא או חברא כחברי איוב, either a friend like Job's friends or death!)